The Kyojukaimon: Essay on teaching and conferring the precepts

By Dōgen Zenji

The great Precepts of all Buddhas are preserved and protected by all Buddhas. They are transmitted from Buddha to Buddha. They are transmitted from Ancestor to Ancestor. Receiving the great Precepts transcends past, present and future; practice realization penetrates throughout all time. The great teacher, Shakyamuni Buddha transmitted the Precepts to Mahakasyapa. Mahakasyapa transmitted them to Ananda. Thus they have been transmitted through the generations. This is the way to maintain and practice the living wisdom of the Buddhas.

Repentance:

Karmic obstacles of suffering are inherited from the past. Buddhas and Ancestors, through their limitless compassion, help us to recognise the inevitable consequences of these obstacles and wholeheartedly atone before all the Buddhas and Ancestors. Through such sincere repentance, the gateway to taking refuge in the Three Treasures becomes clear and unobstructed.

Guided by the teachings of the Buddhas and Ancestors, repentance is made as follows:

All my past and harmful karma, arising from beginningless greed, hatred and delusion, born of my body, mouth and thought, I now fully avow.

As already verified by Buddhas and Ancestors, the karma of body, speech and thought has been purified and you have obtained great immaculacy through the power of repentance.

Refuge:

The next step is to take refuge in the Three Treasures: the Buddha, the Dharma and the Sangha.

In the Three Treasures there are three merits: the first is the One-Body Three Treasures - their true source; the second is the Realized Three Treasures - their presence in the past; the third is the Maintained Three Treasures - their presence in present times.

Impeccable truth is called the Buddha Treasure. Immaculacy, apart from dust, is called the Dharma Treasure. The virtues of peace and harmony are called the Sangha treasure. These are the One-Body Three Treasures.

To realise and actualize bodhi is called the Buddha Treasure. The truth realized by Buddha is called the Dharma Treasure. To study and embody the Buddha Dharma is called the Sangha Treasure. These are the Realized Three Treasures.

Guiding devas in the heavens and guiding people in the world, appearing in the vastness of being or within a speck of dust is called the Buddha Treasure. What appears in the oceanic storehouse and in the sutras, edifying all beings, is called the Dharma Treasure. One freed from all suffering and liberated from the house of the three worlds is called the Sangha Treasure. These are the Maintained Three Treasures.

By taking refuge in the Buddha, the Sangha and the Dharma, you obtain the great Precepts of all Buddhas. Make the Buddha your teacher and do not follow deluded ways.

The Three Pure Precepts:

Having taken refuge we can embrace the Three Pure Precepts.

The first Pure Precept is not creating evil. This is the abode of all Buddhas; this is the source from which all Buddhas arise.

The second Pure Precept is practicing only good. This is the dharma of anuttara-samyak-sambodhi, the dharma of Shakyamuni Buddha's Enlightenment, the dharma of all beings.

The third Pure Precept is actualising good for others. This is to transcend both the profane and the holy and to liberate oneself together with all others. These are called the Three Pure Precepts.

The Ten Grave Precepts:

Having embraced the Three Pure Precepts, we can commit to the Ten Grave Precepts.

The first Grave Precept is affirm and encourage life; do not kill. Holding no thought of killing is the precept of not-killing. The seed of Buddha grows continuously in accordance with not killing. Maintain and transmit the life of Buddha and do not kill life.

The second Grave Precept is be giving; do not steal. The self and the things of the world are just as they are; the mind and its object are one. Holding no thought of gain is the precept of not stealing. The gateway to liberation stands wide open.

The third Grave Precept is do not misuse sexuality. The three wheels of body, mouth and mind are pure and clean. Not coveting is the precept of not misusing sexuality. When nothing is desired, you go the same way as the Buddha.

The fourth Grave Precept is communicate truthfully; do not lie. Not speaking one dishonest word is the precept of manifesting truth. The dharma wheel turns unceasingly; there is neither surplus nor lack. Sweet dew permeates the universe. Gain the essence and realize truth.

The fifth Grave Precept is proceed clearly; do not become intoxicated. There is nothing to be deluded about, nothing can be defiled. This is the great clarity. Not harboring delusions is the precept of not becoming intoxicated.

The sixth Grave Precept is do not speak of others' errors or faults. In the Buddhadharma there is one path, one dharma, one realization, one practice. Not engaging in fault finding is the precept of not dwelling on past mistakes. Do not permit fault finding; do not destroy the Way.

The seventh Grave Precept is do not praise yourself nor devalue others. Realizing self and other as one is the precept of not elevating yourself and debasing others. Buddhas and Ancestors realize the empty sky and the great earth. Manifesting the great body, there is neither inside nor outside. Manifesting the dharma body, there is not an inch of earth upon which to stand.

The eighth Grave Precept is do not be withholding; share generously. One phrase, one verse, ten thousand forms, one hundred grasses, one dharma, one realization, all Buddhas and all Ancestors. Giving and sharing freely is the precept of not withholding. From the beginning not one thing has been withheld.

The ninth Grave Precept is do not indulge anger. Not advancing, not retreating, not real, not unreal. Actualizing harmony is the precept of not indulging anger. There is a bright ocean of clouds; there is a dignified ocean of clouds.

The tenth Grave Precept is do not defile the Three Treasures. Living the dharma with whole body and mind is the harbor and the weir. All virtues return to the ocean of reality. To do something without copying others is to become an example to the world and the merit of this becomes the source of all wisdom and compassion. It is beyond explanation. Accept everything with respect and gratitude. Just practice, realize and actualize the Three Treasures.

Conclusion:

The sixteen precepts of Buddha are thus. Practice them well and give life to the Buddha. Receive them well, with respect and reverence, when they are taught or conferred.

The English translation presented here was compiled from various sources with gratitude to each of those translators for their efforts.